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Selected Verse: Job 13:12 - Strong Concordance

Verse	Translation	Text
Job 13:12	Strong Concordance	Your remembrances [02146] are like [04912] unto ashes [0665], your bodies [01354] to bodies [01354] of clay [02563].
	King James	Your remembrances are like unto ashes, your bodies to bodies of clay.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
remembrances--"proverbial maxims," so called because well remembered. like unto ashes--or, "parables of ashes"; the image of lightness and nothingness (Isa 44:20). bodies--rather, "entrenchments"; those of clay, as opposed to those of stone, are easy to be destroyed; so the proverbs, behind which they entrench themselves, will not shelter them when God shall appear to reprove them for their injustice to Job.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

remembrances--"proverbial maxims," so called because well remembered.

like unto ashes--or, "parables of ashes"; the image of lightness and nothingness (Isa 44:20).

bodies--rather, "entrenchments"; those of clay, as opposed to those of stone, are easy to be destroyed; so the proverbs, behind which they entrench themselves, will not shelter them when God shall appear to reprove them for their injustice to Job.

Notes on the Bible, by Albert Barnes, [1834]
Your remembrances are like unto ashes - There has been a considerable variety in the interpretation of this verse. The meaning in our common version is certainly not very clear. The Vulgate renders it, Memoria vestra comparabitur cineri. The Septuagint, Ἀποβήσεται δὲ ὑμῶν τὸ γαυρίαμα Ἶσα σποδᾷ Apobēsetai de humōn to gauriama isa spodō - "your boasting shall pass away like ashes." Dr. Good renders it, "Dust are your stored-up sayings." Noyes, "Your maxims are words of dust." The word rendered "remembrances" זכרון zı̂krôn means properly "remembrance, memory," Jos 4:7; Eze 12:14; then a "memento," or "record;" then a "memorable saying, a maxim." This is probably the meaning here; and the reference is to the apothegms or proverbs which they had so profusely uttered, and which they regarded as so profound and worthy of attention, but which Job was disposed to regard as most common-place, and to treat with contempt. Are like unto ashes - That is, they are valueless. See the notes at Isa 44:20. Their maxims had about the same relation to true wisdom which ashes have to substantial and nutritious food. The Hebrew here (אפר משׁלי mâshaly 'êpher) is rather, "are parables of ashes;" - the word משׁל mâshâl meaning similitude, parable, proverb. This interpretation gives more force and beauty to the passage. Your bodies - - גביכם gabēykem Vulgate, "cervices." Septuagint, τὸ δὲ σῶμα πήλινον to de sōma pēlinon - but the body is clay. The Hebrew word גב gab, means something gibbous (from where the word "gibbous" is derived), convex, arched; hence, the "back" of animals or human beings, Eze 10:12; the boss of a shield or buckler - the "gibbous," or exterior convex part - Job 15:26; and then, according to Gesenius, an entrenchment, a fortress, a strong-hold. According to this interpretation, the passage here means, that the arguments behind which they entrenched themselves were like clay. They could not resist an attack made upon them, but would be easily thrown down, like mud walls. Grotius renders it, "Your towers (of defense) are tumult of clay." Rosenmuller remarks on the verse that the ancients were accustomed to inscribe sentences of valuable historical facts on pillars. If these were engraved on stone, they would be permanent; if on pillars covered with clay, they would soon be obliterated. On a pillar or column at Aleandria, the architect cut his own name at the base deep in the stone. On the plaster or stucco with which the column was covered, he inscribed the name of the person to whose honor it was reared. The consequence was, that that name became soon obliterated; his own then appeared, and was permanent. But the meaning here is rather, that the apothegms and maxims behind which they entrenched themselves were like mud walls, and could not withstand an attack.

Notes on the Bible, by Albert Barnes, [1834]

Your remembrances are like unto ashes - There has been a considerable variety in the interpretation of this verse. The meaning in our common version is certainly not very clear. The Vulgate renders it, Memoria vestra comparabitur cineri. The Septuagint, Ἀποβήσεται δὲ ὑμῶν τὸ γαυρίαμα Ἶσα σποδᾷ Apobēsetai de humōn to gauriama isa spodō - "your boasting shall pass away like ashes." Dr. Good renders it, "Dust are your stored-up sayings." Noyes, "Your maxims are words of dust." The word rendered "remembrances" זכרון zı̂krôn means properly "remembrance, memory," Jos 4:7; Eze 12:14; then a "memento," or "record;" then a "memorable saying, a maxim." This is probably the meaning here; and the reference is to the apothegms or proverbs which they had so profusely uttered, and which they regarded as so profound and worthy of attention, but which Job was disposed to regard as most common-place, and to treat with contempt.

Are like unto ashes - That is, they are valueless. See the notes at Isa 44:20. Their maxims had about the same relation to true wisdom which ashes have to substantial and nutritious food. The Hebrew here (אפר משׁלי mâshaly 'êpher) is rather, "are parables of ashes;" - the word משׁל mâshâl meaning similitude, parable, proverb. This interpretation gives more force and beauty to the passage.

Your bodies - - גביכם gabēykem Vulgate, "cervices." Septuagint, τὸ δὲ σῶμα πήλινον to de sōma pēlinon - but the body is clay. The Hebrew word גב gab, means something gibbous (from where the word "gibbous" is derived), convex, arched; hence, the "back" of animals or human beings, Eze 10:12; the boss of a shield or buckler - the "gibbous," or exterior convex part - Job 15:26; and then, according to Gesenius, an entrenchment, a fortress, a strong-hold. According to this interpretation, the passage here means, that the arguments behind which they entrenched themselves were like clay. They could not resist an attack made upon them, but would be easily thrown down, like mud walls. Grotius renders it, "Your towers (of defense) are tumult of clay." Rosenmuller remarks on the verse that the ancients were accustomed to inscribe sentences of valuable historical facts on pillars. If these were engraved on stone, they would be permanent; if on pillars covered with clay, they would soon be obliterated. On a pillar or column at Aleandria, the architect cut his own name at the base deep in the stone. On the plaster or stucco with which the column was covered, he inscribed the name of the person to whose honor it was reared. The consequence was, that that name became soon obliterated; his own then appeared, and was permanent. But the meaning here is rather, that the apothegms and maxims behind which they entrenched themselves were like mud walls, and could not withstand an attack.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
12 Your memorable words are proverbs of dust, Your strongholds are become strongholds of clay! 13 Leave me in peace, and I will speak, And let what will come on me. 14 Wherefore should I bear my flesh in my teeth? I take my soul in my hands. 15 Behold, He slayeth me-I wait for Him: I will only prove my way before Him. 16 Even this would by my salvation, That a hypocrite dare not appear before Him. The words by which they exhort and warn him are called זכרנים, not because they recall the experience and teaching of the ancients (Hirz.), but as sayings to which attention and thought should be given, with the tone of זכר־נא, Job 4:7 (Hahn); as ספר זכרון, Mal 3:16, the book of remembrance; and ספר זכרנות, Est 6:1, the book of memorabilia or memoranda. These their loci communes are proverbs of ashes, i.e., proverbs which in respect to the present case, say nothing, passing away like ashes (אפר = vanity, Isa 44:20). While Job 13:12 says what their speeches, with the weighty nota bene, are, Job 13:12 says what their גּבּים become; for ל always denotes a κίνησις = γένεσις, and is never the exponent of the predicate in a simple clause. (Note: The Jewish expositors compare Ch1 3:2 on לגבי, but the ל there in לאבשׁלום is a clerical error (comp. Sa2 3:3). Reiske conjectures רגבי (lumps of clay), one of the best among his most venturesome conjectures.) Like the Arabic dahr, גּב signifies a boss, back, then protection, bulwark, rampart: their arguments or proofs are called גבים (עצּמות, Isa 41:21; comp. ὀχυρώματα, Co2 10:4); these ramparts which they throw up become as ramparts of clay, will be shown to be such by their being soon broken through and falling in. Their reasons will not stand before God, but, like clay that will not hold together, fall to pieces. Job 13:13 Be silent therefore from me, he says to them, i.e., stand away from me and leave me in peace (opp. החרישׁ אל, Isa 41:1): then will I speak, or: in order that I may speak (the cohortative usual in apod. imper.) - he, and he alone, will defend (i.e., against God) his cause, which they have so uncharitably abandoned in spite of their better knowledge and conscience, let thereby happen (עבר, similar to Deu 24:5) to him מה, whatever may happen (מה שׁיעבר); or more simply: whatever it may be, quidquid est, as Sa2 18:22 ויהי מה, let happen whatever may happen; or more simply: whatever it may be, like מה דּבר quodcunque, Num 23:3; מי occurs also in a similar sense, thus placed last (Ewald, 104, d). Job 13:14 Wherefore should he carry away his flesh in his teeth, i.e., be intent upon the maintenance of his life, as a wild beast upon the preservation of its prey, by holding it between its teeth (mordicus tenet) and carrying it away? This is a proverbial phrase which does not occur elsewhere; for Jer 38:2 (thy life shall become as spoil, לשׁלל, to thee) is only similar in outward appearance. It may be asked whether Job 13:14 continues the question begun with על־מה (vid., on Isa 1:5): and wherefore should I take my soul in my hands, i.e., carefully protect it as a valuable possession? (Eichh., Umbr., Vaih.). But apart from Psa 119:109 (my soul is continually in my hand), - where it may be asked, whether the soul is not there regarded as treasure (according to the current religious phrase: to carry his soul in his hand = to work out the blessedness of his soul with fear and trembling), - בכפּיו נפשׁו שׂים signifies everywhere else (Jdg 12:3; Sa1 19:5; Sa1 28:21) as much as to risk one's life without fear of death, properly speaking: to fight one's way through with one's fist, perishing so soon as the strength of one's fist is gone (Ewald); comp. the expression for the impending danger of death, Deu 28:66. If this sense, which is in accordance with the usage of the language, be adopted, it is unnecessary with Hirz., after Ewald, 352, b, to take ונפשׁי for נפשׁי גם: also, even my soul, etc., although it cannot be denied that ו, like καὶ and et, sometimes signifies: also, etiam (Isa 32:7; Ch2 27:5; Ecc 5:6, and according to the accents, Hos 8:6 also; on the contrary, Sa2 1:23; Psa 31:12, can at least by explained by the copulative meaning, and Amo 4:10 by "and indeed"). The waw joins the positive to the negative assertion contained in the question of Job 13:14 (Hahn): I will not eagerly make my flesh safe, and will take my soul in my hand, i.e., calmly and bravely expose myself to the danger of death. Thus Job 13:15 is most directly connected with what precedes. Job 13:15 This is one of eighteen passages in which the Chethib is לא and the Keri לו; Job 6:21 is another. (Note: In Frst, Concord. p. 1367, col. 1, the following passages are wanting: Sa1 2:3; Kg2 8:10; Psa 100:3; Psa 139:16; Pro 19:7; Pro 26:2; Ch1 11:20, which are to be supplied from Aurivillius, diss. p. 469, where, however, on the other hand, Sa2 19:7 is wanting. Exo 21:8 also belongs to these passages. In this last passage Mhlau proposes a transposition of the letters thus: לא ידעה (if she displease her master, so that he knows her not, does not like to make her his concubine, then he shall cause her to be redeemed, etc.). In his volume on Isaiah just published (1866), Dr. Delitzsch appends the following note on Isa 63:9 : - "There are fifteen passages in which the Keri substitutes לו for לא, vid., Masora magna on Lev 11:21 (Psalter, ii. 60). If we include Isa 49:5; Ch1 11:20; Sa1 2:16 also, there are then eighteen (comp. on Job 13:15); but the first two of these passages are very doubtful, and are therefore intentionally omitted, and in the third it is לא that is substituted for לו (Ges. Thes. 735, b). Sa2 19:7 also does not belong here, for in this passage the Keri is לוּ." - Tr.]) In the lxx, which moreover changes איחל into החל, ἄρχεσθαι, the rendering is doubtful, the Cod. Vat. Translating ἐάν με χειρώσηται, the Cod. Alex. ἐὰν μή με χειρ. The Mishna b. Sota, 27, b, refers to the passage with reference to the question whether Job had served God from love or fear, and in favour of the former appeals to Job 27:5, since here the matter is doubtful (הדבר שׁקול), as the present passage may be explained, "I hope in Him," or "I hope not." The Gemara, ib. 31, a, observes that the reading לא does not determine the sense, for Isa 63:9 is written לא, and is not necessarily to be understood as לו, but can be so understood. (Note: Vid., Geiger, Lesestcke aus der Mischnah (1845), S. 37f.) Among the ancient versions, the Targ., Syr., and Jerome (etiamsi occiderit me, in ipso sperabo) are in favour of לו. This translation of the Vulgate is followed by the French, English, Italian, and other versions. This utterance, in this interpretation, has a venerable history. The Electoress Louise Henriette von Oranien (died 1667), the authoress of the immortal hymn, "Jesus meine Zuversicht" the English translation begins, "Jesus Christ, my sure defence," chose these words, "Though the Lord should slay me, yet will I hope in Him," for the text of her funeral oration. And many in the hour of death have adopted the utterance of Job in this form as the expression of their faith and consolation. (Note: Vid., Gschel, Die Kurfrstinnen zu Brandenburg aus dem Hause Hohenzollern (1857), S. 28-32.) Among these we may mention a Jewess. The last movement of the wasted fingers of Grace Aguilar was to spell the words, "Though He slay me, yet will I trust in Him." (Note: Marie Henriquez Morales, bearbeitet von Piza (1860), X. 12.) The words, so understood, have an historic claim in their favour which we will not dispute. Even the apostles do not spurn the use of the Greek words of the Old Testament, though they do not accord with the proper connection in the original text, provided they are in accordance with sacred Scripture, and give brief and pregnant expression to a truth taught elsewhere in the Scriptures. Thus it is with this utterance, which, understood as the Vulgate understands it, is thoroughly Job-like, and in some measure the ultimate solution of the book of Job. It is also, according to its most evident meaning, an expression of perfect resignation. We admit that if it is translated: behold, He will slay me, I hope not, i.e., I await no other and happier issue, a thought is obtained that also agrees with the context. But יחל does not properly mean to hope, but to wait for; and even in Job 6:11; Job 14:14, where it stands as much without an object as here, it has no other meaning but that of waiting; and Luther is true to it when he translates: behold, He will destroy me, and I cannot expect it; it is, however, strange; and Bttch. translates: I will not wait to justify myself, which is odd. The proper meaning of יחל, praestolari, gives no suitable sense. Thus, therefore, the writer will have written or meant לו, since יחל ל is also elsewhere a familiar expression with him, Job 29:21, Job 29:23; Job 30:26. The meaning, then, which agrees both with the context and with the reality, is: behold, He will slay me, I wait for Him, i.e., I wait what He may do, even to smite with death, only I will (אך, as frequently, e.g., Psa 49:16, does not belong to the word which immediately follows, but to the whole clause) prove my ways to Him, even before His face. He fears the extreme, but is also prepared for it. Hirzel, Heiligst., Vaihinger, and others, think that Job regards his wish for the appearing of God as the certain way of death, according to the belief that no one can behold God and not die. But יקטלני has reference to a different form of idea. He fears the risk of disputing with God, and being obliged to forfeit his life; but, as לו איחל implies, he resigns himself even to the worst, he waits for Him to whom he resigns himself, whatever He may do to him; nevertheless (אך restrictive, or as frequently אכן adversative, which is the same thing here) he cannot and will not keep down the inward testimony of his innocence, he is prepared to render Him an account of the ways in which he has walked (i.e., the way of His will) - he can succumb in all respects but that of his moral guiltlessness. And in Job 13:16 he adds what will prove a triumph for him, that a godless person, or (what is suitable, and if it does not correspond to the primary idea, (Note: The verb חנף signifies in the Arabic to deviate, to go on one side (whence, e.g., ahhnaf, bandy-legged): hhanı̂f, which is derived from it, is a so-called Arab. ḍidd, ἐναντιόσημον, which may mean both one inclining to the good and true (one who is orthodox), and in this sense it is a surname of Abraham, and one inclining to evil. Beidhwi explains it by ml, inclining one's self to; the synonym, but used only in a good sense, is Arab. 'l-‛âdl, el-‛âdil.) still accords with the use of the word) a hypocrite, one who judges thus of himself in his own heart, would not so come forward to answer for himself before God (Hahn). It can be explained: that a godless person has no access to God; but the other explanation givers a truer thought. הוא is here used as neuter, like Job 15:9; Job 31:28 comp. Job 41:3, Exo 34:10. Correctly lxx, καὶ τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν. ישׁוּעה here (comp. Job 30:15) has not, however, the usual deeper meaning which it has in the prophets and in Psalms. It means here salvation, as victory in a contest for the right. Job means that he has already as good as won the contest, by so urgently desiring to defend himself before God. This excites a feeling in favour of his innocence at the onset, and secures him an acquittal.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

12 Your memorable words are proverbs of dust,

Your strongholds are become strongholds of clay!

13 Leave me in peace, and I will speak,

And let what will come on me.

14 Wherefore should I bear my flesh in my teeth?

I take my soul in my hands.

15 Behold, He slayeth me-I wait for Him:

I will only prove my way before Him.

16 Even this would by my salvation,

That a hypocrite dare not appear before Him.

The words by which they exhort and warn him are called זכרנים, not because they recall the experience and teaching of the ancients (Hirz.), but as sayings to which attention and thought should be given, with the tone of זכר־נא, Job 4:7 (Hahn); as ספר זכרון, Mal 3:16, the book of remembrance; and ספר זכרנות, Est 6:1, the book of memorabilia or memoranda. These their loci communes are proverbs of ashes, i.e., proverbs which in respect to the present case, say nothing, passing away like ashes (אפר = vanity, Isa 44:20). While Job 13:12 says what their speeches, with the weighty nota bene, are, Job 13:12 says what their גּבּים become; for ל always denotes a κίνησις = γένεσις, and is never the exponent of the predicate in a simple clause.

(Note: The Jewish expositors compare Ch1 3:2 on לגבי, but the ל there in לאבשׁלום is a clerical error (comp. Sa2 3:3). Reiske conjectures רגבי (lumps of clay), one of the best among his most venturesome conjectures.)

Like the Arabic dahr, גּב signifies a boss, back, then protection, bulwark, rampart: their arguments or proofs are called גבים (עצּמות, Isa 41:21; comp. ὀχυρώματα, Co2 10:4); these ramparts which they throw up become as ramparts of clay, will be shown to be such by their being soon broken through and falling in. Their reasons will not stand before God, but, like clay that will not hold together, fall to pieces.

Job 13:13

Be silent therefore from me, he says to them, i.e., stand away from me and leave me in peace (opp. החרישׁ אל, Isa 41:1): then will I speak, or: in order that I may speak (the cohortative usual in apod. imper.) - he, and he alone, will defend (i.e., against God) his cause, which they have so uncharitably abandoned in spite of their better knowledge and conscience, let thereby happen (עבר, similar to Deu 24:5) to him מה, whatever may happen (מה שׁיעבר); or more simply: whatever it may be, quidquid est, as Sa2 18:22 ויהי מה, let happen whatever may happen; or more simply: whatever it may be, like מה דּבר quodcunque, Num 23:3; מי occurs also in a similar sense, thus placed last (Ewald, 104, d).

Job 13:14

Wherefore should he carry away his flesh in his teeth, i.e., be intent upon the maintenance of his life, as a wild beast upon the preservation of its prey, by holding it between its teeth (mordicus tenet) and carrying it away? This is a proverbial phrase which does not occur elsewhere; for Jer 38:2 (thy life shall become as spoil, לשׁלל, to thee) is only similar in outward appearance. It may be asked whether Job 13:14 continues the question begun with על־מה (vid., on Isa 1:5): and wherefore should I take my soul in my hands, i.e., carefully protect it as a valuable possession? (Eichh., Umbr., Vaih.). But apart from Psa 119:109 (my soul is continually in my hand), - where it may be asked, whether the soul is not there regarded as treasure (according to the current religious phrase: to carry his soul in his hand = to work out the blessedness of his soul with fear and trembling), - בכפּיו נפשׁו שׂים signifies everywhere else (Jdg 12:3; Sa1 19:5; Sa1 28:21) as much as to risk one's life without fear of death, properly speaking: to fight one's way through with one's fist, perishing so soon as the strength of one's fist is gone (Ewald); comp. the expression for the impending danger of death, Deu 28:66. If this sense, which is in accordance with the usage of the language, be adopted, it is unnecessary with Hirz., after Ewald, 352, b, to take ונפשׁי for נפשׁי גם: also, even my soul, etc., although it cannot be denied that ו, like καὶ and et, sometimes signifies: also, etiam (Isa 32:7; Ch2 27:5; Ecc 5:6, and according to the accents, Hos 8:6 also; on the contrary, Sa2 1:23; Psa 31:12, can at least by explained by the copulative meaning, and Amo 4:10 by "and indeed"). The waw joins the positive to the negative assertion contained in the question of Job 13:14 (Hahn): I will not eagerly make my flesh safe, and will take my soul in my hand, i.e., calmly and bravely expose myself to the danger of death. Thus Job 13:15 is most directly connected with what precedes.

Job 13:15

This is one of eighteen passages in which the Chethib is לא and the Keri לו; Job 6:21 is another.

(Note: In Frst, Concord. p. 1367, col. 1, the following passages are wanting: Sa1 2:3; Kg2 8:10; Psa 100:3; Psa 139:16; Pro 19:7; Pro 26:2; Ch1 11:20, which are to be supplied from Aurivillius, diss. p. 469, where, however, on the other hand, Sa2 19:7 is wanting. Exo 21:8 also belongs to these passages. In this last passage Mhlau proposes a transposition of the letters thus: לא ידעה (if she displease her master, so that he knows her not, does not like to make her his concubine, then he shall cause her to be redeemed, etc.). In his volume on Isaiah just published (1866), Dr. Delitzsch appends the following note on Isa 63:9 : - "There are fifteen passages in which the Keri substitutes לו for לא, vid., Masora magna on Lev 11:21 (Psalter, ii. 60). If we include Isa 49:5; Ch1 11:20; Sa1 2:16 also, there are then eighteen (comp. on Job 13:15); but the first two of these passages are very doubtful, and are therefore intentionally omitted, and in the third it is לא that is substituted for לו (Ges. Thes. 735, b). Sa2 19:7 also does not belong here, for in this passage the Keri is לוּ." - Tr.])

In the lxx, which moreover changes איחל into החל, ἄρχεσθαι, the rendering is doubtful, the Cod. Vat. Translating ἐάν με χειρώσηται, the Cod. Alex. ἐὰν μή με χειρ. The Mishna b. Sota, 27, b, refers to the passage with reference to the question whether Job had served God from love or fear, and in favour of the former appeals to Job 27:5, since here the matter is doubtful (הדבר שׁקול), as the present passage may be explained, "I hope in Him," or "I hope not." The Gemara, ib. 31, a, observes that the reading לא does not determine the sense, for Isa 63:9 is written לא, and is not necessarily to be understood as לו, but can be so understood.

(Note: Vid., Geiger, Lesestcke aus der Mischnah (1845), S. 37f.)

Among the ancient versions, the Targ., Syr., and Jerome (etiamsi occiderit me, in ipso sperabo) are in favour of לו. This translation of the Vulgate is followed by the French, English, Italian, and other versions. This utterance, in this interpretation, has a venerable history. The Electoress Louise Henriette von Oranien (died 1667), the authoress of the immortal hymn, "Jesus meine Zuversicht" the English translation begins, "Jesus Christ, my sure defence," chose these words, "Though the Lord should slay me, yet will I hope in Him," for the text of her funeral oration. And many in the hour of death have adopted the utterance of Job in this form as the expression of their faith and consolation.

(Note: Vid., Gschel, Die Kurfrstinnen zu Brandenburg aus dem Hause Hohenzollern (1857), S. 28-32.)

Among these we may mention a Jewess. The last movement of the wasted fingers of Grace Aguilar was to spell the words, "Though He slay me, yet will I trust in Him."

(Note: Marie Henriquez Morales, bearbeitet von Piza (1860), X. 12.)

The words, so understood, have an historic claim in their favour which we will not dispute. Even the apostles do not spurn the use of the Greek words of the Old Testament, though they do not accord with the proper connection in the original text, provided they are in accordance with sacred Scripture, and give brief and pregnant expression to a truth taught elsewhere in the Scriptures. Thus it is with this utterance, which, understood as the Vulgate understands it, is thoroughly Job-like, and in some measure the ultimate solution of the book of Job. It is also, according to its most evident meaning, an expression of perfect resignation. We admit that if it is translated: behold, He will slay me, I hope not, i.e., I await no other and happier issue, a thought is obtained that also agrees with the context. But יחל does not properly mean to hope, but to wait for; and even in Job 6:11; Job 14:14, where it stands as much without an object as here, it has no other meaning but that of waiting; and Luther is true to it when he translates: behold, He will destroy me, and I cannot expect it; it is, however, strange; and Bttch. translates: I will not wait to justify myself, which is odd. The proper meaning of יחל, praestolari, gives no suitable sense. Thus, therefore, the writer will have written or meant לו, since יחל ל is also elsewhere a familiar expression with him, Job 29:21, Job 29:23; Job 30:26. The meaning, then, which agrees both with the context and with the reality, is: behold, He will slay me, I wait for Him, i.e., I wait what He may do, even to smite with death, only I will (אך, as frequently, e.g., Psa 49:16, does not belong to the word which immediately follows, but to the whole clause) prove my ways to Him, even before His face. He fears the extreme, but is also prepared for it. Hirzel, Heiligst., Vaihinger, and others, think that Job regards his wish for the appearing of God as the certain way of death, according to the belief that no one can behold God and not die. But יקטלני has reference to a different form of idea. He fears the risk of disputing with God, and being obliged to forfeit his life; but, as לו איחל implies, he resigns himself even to the worst, he waits for Him to whom he resigns himself, whatever He may do to him; nevertheless (אך restrictive, or as frequently אכן adversative, which is the same thing here) he cannot and will not keep down the inward testimony of his innocence, he is prepared to render Him an account of the ways in which he has walked (i.e., the way of His will) - he can succumb in all respects but that of his moral guiltlessness. And in Job 13:16 he adds what will prove a triumph for him, that a godless person, or (what is suitable, and if it does not correspond to the primary idea,

(Note: The verb חנף signifies in the Arabic to deviate, to go on one side (whence, e.g., ahhnaf, bandy-legged): hhanı̂f, which is derived from it, is a so-called Arab. ḍidd, ἐναντιόσημον, which may mean both one inclining to the good and true (one who is orthodox), and in this sense it is a surname of Abraham, and one inclining to evil. Beidhwi explains it by ml, inclining one's self to; the synonym, but used only in a good sense, is Arab. 'l-‛âdl, el-‛âdil.)

still accords with the use of the word) a hypocrite, one who judges thus of himself in his own heart, would not so come forward to answer for himself before God (Hahn). It can be explained: that a godless person has no access to God; but the other explanation givers a truer thought. הוא is here used as neuter, like Job 15:9; Job 31:28 comp. Job 41:3, Exo 34:10. Correctly lxx, καὶ τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν. ישׁוּעה here (comp. Job 30:15) has not, however, the usual deeper meaning which it has in the prophets and in Psalms. It means here salvation, as victory in a contest for the right. Job means that he has already as good as won the contest, by so urgently desiring to defend himself before God. This excites a feeling in favour of his innocence at the onset, and secures him an acquittal.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Remembrance - Mouldering and coming to nothing. And the consideration of our mortality should make us afraid of offending God. Your mementos are like unto ashes, contemptible and unprofitable.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Your remembrances are like unto ashes - Your memorable sayings are proverbs of dust. This is properly the meaning of the original: זכרניכם משלי אפר zichroneycem mishley epher. This he speaks in reference to the ancient and reputedly wise sayings which they had so copiously quoted against him. Your bodies to bodies of clay - This clause is variously translated: Your swelling heaps are swelling heaps of mire. That is, Your high-flown speeches are dark, involved, and incoherent; they are all sound, no sense; great swelling words, either of difficult or no meaning, or of no point as applicable to my case.

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²⁰ He feedeth [07462] on ashes [0665]: a deceived [02048] heart [03820] hath turned him aside [05186], that he cannot deliver [05337] his soul [05315], nor say [0559], Is there not a lie [08267] in my right hand [03225]?

²⁶ He runneth [07323] upon him, even on his neck [06677], upon the thick [05672] bosses [01354] of his bucklers [04043]:

¹² And their whole body [01320], and their backs [01354], and their hands [03027], and their wings [03671], and the wheels [0212], were full [04392] of eyes [05869] round about [05439], even the wheels [0212] that they four [0702] had.

¹⁴ And I will scatter [02219] toward every wind [07307] all that are about [05439] him to help [05828] him, and all his bands [0102]; and I will draw out [07324] the sword [02719] after [0310] them.

⁷ Then ye shall answer [0559] them, That the waters [04325] of Jordan [03383] were cut off [03772] before [06440] the ark [0727] of the covenant [01285] of the LORD [03068]; when it passed over [05674] Jordan [03383], the waters [04325] of Jordan [03383] were cut off [03772]: and these stones [068] shall be for a memorial [02146] unto the children [01121] of Israel [03478] for [05704] ever [05769].

¹⁵ Terrors [01091] are turned [02015] upon me: they pursue [07291] my soul [05082] as the wind [07307]: and my welfare [03444] passeth away [05674] as a cloud [05645].

¹⁰ And he said [0559], Behold, I make [03772] a covenant [01285]: before all thy people [05971] I will do [06213] marvels [06381], such as have not been done [01254] in all the earth [0776], nor in any nation [01471]: and all the people [05971] among [07130] which thou art shall see [07200] the work [04639] of the LORD [03068]: for it is a terrible thing [03372] that I will do [06213] with thee.

³ Will he make many [07235] supplications [08469] unto thee? will he speak [01696] soft [07390] words unto thee?

²⁸ This also were an iniquity [05771] to be punished by the judge [06416]: for I should have denied [03584] the God [0410] that is above [04605].

⁹ What knowest [03045] thou, that we know [03045] not? what understandest [0995] thou, which is not in us?

¹⁶ He also shall be my salvation [03444]: for an hypocrite [02611] shall not come [0935] before [06440] him.

¹⁶ Be not thou afraid [03372] when one [0376] is made rich [06238], when the glory [03519] of his house [01004] is increased [07235];

²⁶ When I looked [06960] for good [02896], then evil [07451] came [0935] unto me: and when I waited [03176] for light [0216], there came [0935] darkness [0652].

²³ And they waited [03176] for me as for the rain [04306]; and they opened [06473] their mouth [06310] wide as for the latter rain [04456].

²¹ Unto me men gave ear [08085], and waited [03176], and kept silence [01826] at [03926] my counsel [06098].

¹⁴ If a man [01397] die [04191], shall he live [02421] again? all the days [03117] of my appointed time [06635] will I wait [03176], till my change [02487] come [0935].

¹¹ What is my strength [03581], that I should hope [03176]? and what is mine end [07093], that I should prolong [0748] my life [05315]?

⁹ In all their affliction [06869] he was afflicted [06862], and the angel [04397] of his presence [06440] saved [03467] them: in his love [0160] and in his pity [02551] he redeemed [01350] them; and he bare [05190] them, and carried [05375] them all the days [03117] of old [05769].

⁵ God forbid [02486] that I should justify [06663] you: till I die [01478] I will not remove [05493] mine integrity [08538] from me.

⁷ Now therefore arise [06965], go forth [03318], and speak [01696] comfortably [03820] unto thy servants [05650]: for I swear [07650] by the LORD [03068], if thou go not forth [03318], there will not tarry [03885] one [0376] with thee this night [03915]: and that will be worse [07489] unto thee than all the evil [07451] that befell [0935] thee from thy youth [05271] until now.

¹⁵ Though [02005] he slay [06991] me, yet will I trust [03176] in him: but I will maintain [03198] mine own ways [01870] before [06440] him.

¹⁶ And if any man [0376] said [0559] unto him, Let them not fail [06999] to burn [06999] the fat [02459] presently [03117], and then take [03947] as much as thy soul [05315] desireth [0183]; then he would answer [0559] him, Nay; but thou shalt give [05414] it me now: and if not, I will take [03947] it by force [02394].

²⁰ And Abishai [052] the brother [0251] of Joab [03097], he was chief [07218] of the three [07969]: for lifting up [05782] his spear [02595] against three [07969] hundred [03967], he slew [02491] them, and had a name [08034] among the three [07969].

⁵ And now, saith [0559] the LORD [03068] that formed [03335] me from the womb [0990] to be his servant [05650], to bring [07725] Jacob [03290] again [07725] to him, Though Israel [03478] be not gathered [0622], yet shall I be glorious [03513] in the eyes [05869] of the LORD [03068], and my God [0430] shall be my strength [05797].

²¹ Yet these may ye eat [0398] of every flying [05775] creeping [08318] thing that goeth [01980] upon all four [0702], which have legs [03767] above [04605] their feet [07272], to leap [05425] withal [02004] upon the earth [0776];

⁸ If she please [07451] [05869] not her master [0113], who hath betrothed [03259] her to himself, then shall he let her be redeemed [06299]: to sell [04376] her unto a strange [05237] nation [05971] he shall have no power [04910], seeing he hath dealt deceitfully [0898] with her.

² As the bird [06833] by wandering [05110], as the swallow [01866] by flying [05774], so the curse [07045] causeless [02600] shall not come [0935].

⁷ All the brethren [0251] of the poor [07326] do hate [08130] him: how much more do his friends [04828] go far [07368] from him? he pursueth [07291] them with words [0561], yet they are wanting to him.

¹⁶ Thine eyes [05869] did see [07200] my substance, yet being unperfect [01564]; and in thy book [05612] all my members were written [03789], which in continuance [03117] were fashioned [03335], when as yet there was none [0259] of them.

³ Know [03045] ye that the LORD [03068] he is God [0430]: it is he that hath made [06213] us, and not we ourselves; we are his people [05971], and the sheep [06629] of his pasture [04830].

¹⁰ And Elisha [0477] said [0559] unto him, Go [03212], say [0559] unto him, Thou mayest certainly [02421] recover [02421]: howbeit the LORD [03068] hath shewed [07200] me that he shall surely [04191] die [04191].

³ Talk [01696] no more [07235] so exceeding [01364] proudly [01364]; let not arrogancy [06277] come [03318] out of your mouth [06310]: for the LORD [03068] is a God [0410] of knowledge [01844], and by him actions [05949] are weighed [08505].

²¹ For now ye are nothing; ye see [07200] my casting down [02866], and are afraid [03372].

¹⁵ Though [02005] he slay [06991] me, yet will I trust [03176] in him: but I will maintain [03198] mine own ways [01870] before [06440] him.

¹⁴ Wherefore do I take [05375] my flesh [01320] in my teeth [08127], and put [07760] my life [05315] in mine hand [03709]?

¹⁰ I have sent [07971] among you the pestilence [01698] after the manner [01870] of Egypt [04714]: your young men [0970] have I slain [02026] with the sword [02719], and have taken away [07628] your horses [05483]; and I have made the stink [0889] of your camps [04264] to come up [05927] unto your nostrils [0639]: yet have ye not returned [07725] unto me, saith [05002] the LORD [03068].

¹² I am forgotten [07911] as a dead man [04191] out of mind [03820]: I am like a broken [06] vessel [03627].

²³ Saul [07586] and Jonathan [03083] were lovely [0157] and pleasant [05273] in their lives [02416], and in their death [04194] they were not divided [06504]: they were swifter [07043] than eagles [05404], they were stronger [01396] than lions [0738].

⁶ For from Israel [03478] was it also: the workman [02796] made [06213] it; therefore it is not God [0430]: but the calf [05695] of Samaria [08111] shall be broken in pieces [07616].

⁶ Suffer [05414] not thy mouth [06310] to cause thy flesh [01320] to sin [02398]; neither say [0559] thou before [06440] the angel [04397], that it was an error [07684]: wherefore should God [0430] be angry [07107] at thy voice [06963], and destroy [02254] the work [04639] of thine hands [03027]?

⁵ He fought [03898] also with the king [04428] of the Ammonites [05984], and prevailed [02388] against them. And the children [01121] of Ammon [05983] gave [05414] him the same year [08141] an hundred [03967] talents [03603] of silver [03701], and ten [06235] thousand [0505] measures [03734] of wheat [02406], and ten [06235] thousand [0505] of barley [08184]. So much did the children [01121] of Ammon [05983] pay [07725] unto [02063] him, both the second [08145] year [08141], and the third [07992].

⁷ The instruments [03627] also of the churl [03596] are evil [07451]: he deviseth [03289] wicked devices [02154] to destroy [02254] the poor [06041] [06035] with lying [08267] words [0561], even when the needy [034] speaketh [01696] right [04941].

⁶⁶ And thy life [02416] shall hang [08511] in doubt before [05048] thee; and thou shalt fear [06342] day [03119] and night [03915], and shalt have none assurance [0539] of thy life [02416]:

²¹ And the woman [0802] came [0935] unto Saul [07586], and saw [07200] that he was sore [03966] troubled [0926], and said [0559] unto him, Behold, thine handmaid [08198] hath obeyed [08085] thy voice [06963], and I have put [07760] my life [05315] in my hand [03709], and have hearkened [08085] unto thy words [01697] which thou spakest [01696] unto me.

⁵ For he did put [07760] his life [05315] in his hand [03709], and slew [05221] the Philistine [06430], and the LORD [03068] wrought [06213] a great [01419] salvation [08668] for all Israel [03478]: thou sawest [07200] it, and didst rejoice [08055]: wherefore then wilt thou sin [02398] against innocent [05355] blood [01818], to slay [04191] David [01732] without a cause [02600]?

³ And when I saw [07200] that ye delivered [03467] me not, I put [07760] my life [05315] in my hands [03709], and passed over [05674] against the children [01121] of Ammon [05983], and the LORD [03068] delivered [05414] them into my hand [03027]: wherefore then are ye come up [05927] unto me this day [03117], to fight [03898] against me?

¹⁰⁹ My soul [05315] is continually [08548] in my hand [03709]: yet do I not forget [07911] thy law [08451].

⁵ Why should ye be stricken [05221] any more? ye will revolt [05627] more and more [03254]: the whole head [07218] is sick [02483], and the whole heart [03824] faint [01742].

¹⁴ Wherefore do I take [05375] my flesh [01320] in my teeth [08127], and put [07760] my life [05315] in mine hand [03709]?

² Thus saith [0559] the LORD [03068], He that remaineth [03427] in this city [05892] shall die [04191] by the sword [02719], by the famine [07458], and by the pestilence [01698]: but he that goeth forth [03318] to the Chaldeans [03778] shall live [02421]; for he shall have his life [05315] for a prey [07998], and shall live [02421] [02425].

¹⁴ Wherefore do I take [05375] my flesh [01320] in my teeth [08127], and put [07760] my life [05315] in mine hand [03709]?

³ And Balaam [01109] said [0559] unto Balak [01111], Stand [03320] by thy burnt offering [05930], and I will go [03212]: peradventure the LORD [03068] will come [07136] to meet [07125] me: and whatsoever [01697] he sheweth [07200] me I will tell [05046] thee. And he went [03212] to an high place [08205].

²² Then said [0559] Ahimaaz [0290] the son [01121] of Zadok [06659] yet again [03254] to Joab [03097], But howsoever [04100], let me, I pray thee, also run [07323] after [0310] Cushi [03569]. And Joab [03097] said [0559], Wherefore wilt thou run [07323], my son [01121], seeing that thou hast no tidings [01309] ready [04672]?

⁵ When a man [0376] hath taken [03947] a new [02319] wife [0802], he shall not go out [03318] to war [06635], neither shall he be charged [05674] with any business [01697]: but he shall be free [05355] at home [01004] one [0259] year [08141], and shall cheer up [08055] his wife [0802] which he hath taken [03947].

¹ Keep silence [02790] before me, O islands [0339]; and let the people [03816] renew [02498] their strength [03581]: let them come near [05066]; then let them speak [01696]: let us come near [07126] together [03162] to judgment [04941].

¹³ Hold your peace [02790], let me alone, that I may speak [01696], and let come [05674] on me what will.

⁴ (For [1063] the weapons [3696] of our [2257] warfare [4752] are not [3756] carnal [4559], but [235] mighty [1415] through God [2316] to [4314] the pulling down [2506] of strong holds [3794];)

²¹ Produce [07126] your cause [07379], saith [0559] the LORD [03068]; bring forth [05066] your strong [06110] reasons, saith [0559] the King [04428] of Jacob [03290].

³ And his second [04932], Chileab [03609], of Abigail [026] the wife [0802] of Nabal [05037] the Carmelite [03761]; and the third [07992], Absalom [053] the son [01121] of Maacah [04601] the daughter [01323] of Talmai [08526] king [04428] of Geshur [01650];

² The third [07992], Absalom [053] the son [01121] of Maachah [04601] the daughter [01323] of Talmai [08526] king [04428] of Geshur [01650]: the fourth [07243], Adonijah [0138] the son [01121] of Haggith [02294]:

¹² Your remembrances [02146] are like [04912] unto ashes [0665], your bodies [01354] to bodies [01354] of clay [02563].

¹ On that night [03915] could not [05074] the king [04428] sleep [08142], and he commanded [0559] to bring [0935] the book [05612] of records [02146] of the chronicles [01697] [03117]; and they were read [07121] before [06440] the king [04428].

¹⁶ Then they that feared [03373] the LORD [03068] spake often [01696] one [0376] to another [07453]: and the LORD [03068] hearkened [07181], and heard [08085] it, and a book [05612] of remembrance [02146] was written [03789] before [06440] him for them that feared [03373] the LORD [03068], and that thought [02803] upon his name [08034].

⁷ Remember [02142], I pray thee, who ever perished [06], being innocent [05355]? or where [0375] were the righteous [03477] cut off [03582]?